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Methods and Theories of Magick

Bezpłatny fragment - Methods and Theories of Magick

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To shadow-witch, an aged wretch I speak:

O darling, midst death’s vine entwined,

Stripped bare, devoid of flesh’s guise,

Why art thou woeful, honeycomb?

Outward beauty fades away,

Transient is carnal knowledge,

Thy life decayed thy very soul,

In ancient game, an ol” charade,

Wear a mask, young one, I advise,

Assume many forms amidst the shades,

Ensnaring mortal hearts with skill,

Yet, I see through thy veil thin,

As memories fade, thou must strive,

Preserve thyself in sorrow’s realm,

Descend to monstrous realms untold,

Beyond the human race’s sphere,

Thy birthright, mine eyes can behold,

„Midst masquerades and false façades,

I’ll console thee, dear little witch,

My own soul destroyed by torment,

Though outwardly a wretched shade,

A secret harboring countless stars,

Peer into my garb, as dark as night,

While nature’s graveyard gazes on,

The grotesque forms glaring fiercely,

Look through my ram’s skull’s empty space,

Azoth’s black stars sing a solemn hymn,

Through Tartarus’s winds that howl. The aged devil, speaking to himself:

When I still dwelled in living form,

They pondered my darkness, great sin,

Not knowing occult machine’s cruelty,

Karma’s bite, let it remain hushed,

In Arachne’s web, the more thou strive,

The more misfortunes ensnare thee,

Better to be unborn, untethered!

The dead welcomed me to their homes,

Ganzir, my name, a spirit’s conduit,

As my body traversed black gold’s realm,

Amidst cosmic voids, suspended,

I roamed the fallen planet’s gloom,

Eden’s bliss forever unseen,

To all, business appeared normal,

Yet in demonic realms, a dense shade,

Resembling a torn figure in black,

As gargoyles and dark angels soar,

I catch glimpses of a fallen world. „Tis amusing, as I penned these lines,

Years ago, when I dwelled among life,

A good father inspiring his son,

From beyond space, beyond time’s grasp,

A shroud of darkness enshrouding flesh,

Tapping keys upon a laptop’s face,

Amidst the library’s bustling crowd,

Greenery and weather laden with gloom,

A man of Saturn, somber and true,

Merged with vast abyssal spaces,

The Gods wondered at that fate, Zuhal,

In Azoth’s black fire, beyond bounds,

Nighter, shadow-shifter, bowing low,

Black brotherhoods taint thy mind,

So why dost thou strive to wield thy sword? What dost thou do in this demonic night,

Exchanging winks with terror’s mothers,

Thou art no friend, but a grave’s mate,

They mock and mimic thy lost life,

Tell me, friend, how didst thou survive,

Without becoming a nightmare thyself?

What brings thee to the library’s lair,

Tapping keys, gazing at strangers” souls,

Why dost thou pretend thou art not stranded,

In a land bereft of life’s embrace,

Living a virtuous existence? Perhaps „tis but a mere facade,

How human, this mundane discourse,

Transient solace in bird’s sweet song,

A realm of green demise, cosmic void.

Methods in Magick

Methods in Magick I: Pythagorean Training

You ask for method, my friend? The method is in you, in hard work, a deeply lived life, and unabandoned visions. Paraphrasing master Goethe, you yourself are the learning.

Day and Hour of Jupiter

Like in sheet music for a symphony, every method in magick is a separate line of mentalese notion, that should be harmoniously arranged with others. It is not merely the utility of the act, but its aesthetics, simplicity, virtuosity, inner composition and beauty.

Not a single magickal symphony may be repeated, it is improvised a vista with each ceremony, ritual, act, performance. It is simultaneously composed, conducted, played and enacted. Similar to generating ingenious ideas with breakthroughs and moments of realization, ecstasy, silence and equipose, the process of magickal symphony is employing the whole of humaneness to the highest possible effort for reaching the greatest ground of metaphysics in the sphere of magician’s performance. It is a performative-intellectual sport of highly-pitched senses and a trained apparatus of “ecce homo” that requires no flatterers. It should be as natural as a homage accepted by an emperor, that no regular man would stand, blushing and shying away suspicious of the situation and sensing some deceit.

Indeed, we receive both homage and inspiration from various worlds that others undreamt of, yet — all for the sake of duty, beauty and destiny, as it unfolds and plays out to its utter completeness. Attempt but once reveal your succesful working to the vast majority of humanity and you will be laughed away and mocked, the reasoned will sceptically discard you, the naive will listen with interest to no true effect, the fools will attempt to claim the same, the fraudulent with employ charlatanry to emulate for the sake of gain! Yet the hardest ordeal is to be alone with the alone, solitary in the world of men in a crowded invisible world that others relegate to phantasy. Be prepared either for a great company, complete alienation and misunderstanding, or a nuthouse, if your leg happens to slip and your mind will be thrown into a disastrous state!

Here, rallying all the finest things that we may conjure, evoke, invoke, focus, catalyze, conduct, contain and master, we stand for what we truly are, we show our honest, true mask to the world. Mark of genius is the capacity to feel greatly and deeply, to harness oceans beyond one’s trifle single mortal life, and to envault the beyond, the orchestra of living majestic torrent of Platonic ideas into a single point of concentration that scrupulously notes down the observations than in a Socratic irony may not be conveyed otherwise than by a crooked, insufficient medium: be it in writing; performance; science; musical composition; theatre; acting; engineering, or any discipline that needs either passion, derangement, masterful self-control or great understanding, precision and technical acumen.

When you transpose a great work, a mere notation into the phenomenal human world, and elevate it back to the transcendent, the whole that encloses a man in perfection of the creative moment it stands monolithically above the uncouth, boorish ear, and only a figment of it may be heard by a trained, sophisticated ear, lastly only those who let the symphony lead them back into the artists magickal focus may catch the starry thread, that lifts an individual back to the genuine place from whence it stemmed.

Poor art may be immediately captured inasmuch as it leads to garbage. It requires no effort, or has very little to convey, for it is ultimately the creator that stands in front of his work. On this note, when the creator is poor in mind or understanding, even inspiration of all Gods, hellish glare, depths of Tartarus, and starry expanse of divinity will not be able to inspire him sufficiently, for him to remake it into anything of worth. A poor magician will never perform any thaumaturgy, at best he will be ensnared by his own delusions, at worst, captured and pocketed by a small cacodaimon that will create illusions in his head, merely to turn him into a plaything and watch how the poor idiot falls prey to his own bombastically inflated mind.

The prime responsibility of the artist is thus to develop his workshop, training, skill, coupled with experiential knowledge, intellectual humility and learning so that his mind is sensitive and receptive enough to the silence of inspiration. Whether that will make anyone into a genius?

That is a different issue. Great artisans and technical players are not necessarily marked by genius, and the genii is easily spoiled by pampering and lack of solid foundation in technical approaches that should be improved and embettered throughout one’s life. What they give on Earth is a by-product of work, no matter how handsomely done, one should think that his genius gives fruition on the other side, posthumously, where the toil in perfection is continued. Fixed with worldly affairs, one quickly loses the point of furthering his act, his art, his accentuated existence and rests on laurels that were never received, verily.

Yet, yet, how to achieve this method? For I indulged in theory and remarks for much too long!

The first stage is the synergetic Pythagorean pitching of senses, which is a method similar to sense-consciousness training in the yogas. This is a highly extended and perfected method of visualization for images held in in mental field, audializations for sounds held in mental field, for tactilization for haptic sensations held in the mental field, olfactorization, for scents held in the mental field, gustatory sensations for taste held in the mental field.

Mere enumeration, but at first extending the separate senses and focus on each one of them propels into consciousness of these separate systems, they need to be mastered in a degree capable of providing enogh backbone for further training. They should be treated as separate entities at first to delineate where they begin and where they end. When mindful enough, we may proceed to synergy and training visual-olfactory, or gustatory-auditory descriptions of the world.

At all times, these should be repeated and trained despite further progress, we can deepen them and combine them at will, preserving a sound mind. There are dangers to developing strong sense-consciousness, especially when the psychic energy is clogged in one of the arteries of senses, or when a malignant entity abuses our training for the purpose of generating false illusory stimuli. Let us remember, that sense-consciousness training should be at all times tied tightly with focus and concentration training, mindfulness, or meditation. The sense-consciousness should go where it is commanded, not where the “jumping monkey of the mind” tells us to, especially that our focus and concentration in the early phases of our training may also be abused by external entities.

This is the law of enantiodromia, the pressure of dualities; Even the finest focus, concentration and intelligence may be cut short by a leverage at the root from an unfriedly entity, if it did not resolve itself in a transcendent third that operates in a different proportion and allows safe work. The more we are swung left and right, the easier to exploit us, but also the easier to ingrain habits of radicalism on both side of polarities, killing the middle. We don’t want to become hardliners of two polarities, we should seek the middle ground at all times, if the middle is transcending the polarities, all the better, but that is a question of individuation and experiential and cognitive phenotypization of the person concenred.

When we mastered sense-consciousness we may progress to the illusory generation process, to visualize and subtly materialize objects, sounds et al. In the aethyric realm. We may visualize a triangle that tastes like an apple, smells of gasoline, and sings “My way” by Frank Sinatra. It is preferred to create things within one’s own aesthetics, and the old adage goes “you are what you eat”, and that is adequately self-explanatory, if you create ugly things, you will get an ugly mind and degenerate. That’s your own choice, as I don’t meddle into one’s preferences, but it has long-term consequences on the Karman and inclinations, disinhibiting oneself completely in chaos is only as good as you may re-integrate into something useful later, otherwise it’s a terrible mess.

Genius Loci

Music: Strauss: Death and Transfiguration — Hindemith: Symphonic Metamorphosis of Themes by Carl Maria von Weber, The Philadelphia Orchestra, Neeme Järvi.

Place: National Library of Poland, Warsaw.

Astrological Setting (Morinus):

Methods in Magick II: Magia Umbra

According to the Egyptian modes of functioning of the souls, one of them is called khaibit, shu or shut. It is the shadow soul that needs nourishment, and in the posthumous state various offerings were made to it. Since its nature is majority psycho-sexual, as Kenneth Grant postulates, it behaves in a manner that reflects the life and occult constellations of the individual. It is by no means the repressed psychic matter, as Jung proclaimed with reference to a concept which in psychology denotes the shadow self. These two concepts should in no way be confused. The situation with shadow souls is much more complex, for their behaviour varies from setting to interaction. They should not be understood in terms of moral dichotomies, but as imprints of fading life on dead souls. It would be good to compare the shadow realms with those filled with technical black magic, spells of various targets, coldness, tormenting memories, resigned equiposis. It is the black bile of Saturn that fills these realms, and happiness is not found among the shadows, comfort, compassion, consolation towards the living is a sign of the horror that awaits them if they are not ready to understand what the dead souls bring with them. Likewise, one can find anger, revenge, restlessness, perversion, repeated self-reproach and guilt, all wrapped up in the great question, „Why are we here?” A person with a religious background, who is faithful to his idea but may end up in the shadow worlds, is imbued with grief: „Why did not his God save him, why is he being punished?”. The only case of retrieval from the shadow world that I have ever witnessed was the dissolution of a six-foot tall, tattered shadow with a broken neck that could easily be mistaken for a chthonic day demon floating in the air in all varieties of dispersed light. The dead soul simply disappeared in all colours of scattered light, looking like ribbons in the wind, and was scattered in the light of consciousness.

Here there are two paradigms in the occult arts: first, that dead souls are only shells and interaction with them brings mischief, as a form of goeteia and witchcraft. They have no ontological, spiritual status in the larger view. The second theory I tend to hold is that they have the ontological status of dead souls overcoming and capturing something greater, their essence. If we treat dead souls as mere shells, then we might as well consider the entire mind of a living person as a shell, a complex bundle of psychic images wired to the physiological body frame. The suffering of the mind in the shadows is greater, as it decays and falls apart over time, leaving only bits of memory and images of the distant past. And yet it still exists in the register of the dead. Fading memories are still memories, and the exhausted pain that became cold and resigned is nevertheless an exhausted pain, a noble instinct brings forth such reflections.

The tribes of the dead have their methods of survival and domination, they have their own magic and ultimately all living witches and wizards and rely on the same rules of Magia Umbra as the dead, and so the living use their own shadow souls for psychomagic acts or persuade the dead to help them.

The methods described below are merely descendants of those used in regular magic, extended to shadow worlds.

The creation of the most basic servitors should not be of concern to us, it is the delegation of the shadow substance that we summon in form and give orders to that is of the utmost importance. The faculty of imagination, when well trained and focused, follows our will and so we can project imaginary forms and ideas not only in our minds but also in space and time. An example of calling up imaginations is a photograph. When we look at a photograph, it evokes our memories and we can reconstruct one-sided circumstances and feelings from the photograph. We can try to extend the memory to the place, imagine the space, and recall the chronology of events. First, let us take any photo of a place and try to imagine that in that place we placed an alchemical symbol of fire, a golden triangle, on the photo. Technically, at the moment the photo was taken, we placed a photographic imprint in the past, in a small imaginary world created just for this purpose. Necromancy based on working with photos of deceased people will not change their past, they are already dead, but we can try to call the soul or shadow soul of this person through this photo. How does it work? Well, a photo is an electromagnetic imprint of a certain time frame, place and other hidden information that we can try to extract. We can be almost certain that if we look into a black and white photograph of a dead person and they are in shadow, a dead, pitch black soul will appear before us. In this demonstration, it is discouraged to engage in this technique because dead souls can become lodged in your field and have extremely harmful effects.

In the same way, we project, virtualize, charge and materialize servants whether we are walking down the street, performing a magical operation, a rite, a ceremony, and so on. Ultimately, we project our mind into a form with a specific operational intent and instructions for the servitor, it is a program that is purposeful. Similar to coding, creating an effective servant is an art. When it comes to the shadow sphere, it is either our own shadow soul that we delegate, or, if we want to translate and interpret mental energy into shadow forms, we must first tune into the frequencies of the shadow, otherwise we create servitors in registers to which we are attuned. The second part is programming the execution modules and supplying the servitor with an energy source. Truly efficient servitors maintain themselves and are reprogrammed for the purpose when recalled. Truly efficient servitors are encrypted and masked on the other side so that no agent in between can take over or change the instructions given to the servitor. Why do you need a servitor? To collect information provided in visual form, to collect energy (crude and rather foolish vampirism), to operate in the fields of others, to operate in other dimensions in a form compatible with the dimension, to protect itself from malicious entities, to attack preemptively and detect the intention of magical attacks from the other side, to repel such attacks before they happen, or to tear the attackers to pieces, to implant executive will in egregors, to change intentions, motives, feelings, minds, souls of others, including other entities, etc.

Once the servitor is finished, he is directly traceable to us, as he has cuts and polishes of the mental frame we were in at the time of his creation. He is a silly tabula rasa with some of our tendencies and strange behaviors that are part of the occult mechanics of transcribing a homunculus into an umbric servitor. What is man-made has its patterns and is known to be man-made. You can charge a servitor with hatred, love, emotions, feelings, instincts and intellectual patterns and release it to act on a particular person, collectively, or connect it to a particular idea or cyber-ego (e.g. Facebook) in the eighth sphere. It can be a virus that sells itself or a separate entity that is only responsible for a certain type of task. To learn how to successfully program a servitor, you must have a robust mind that is experienced and trained to perform such functions, it is not to be taught, but to be learned. It is a good idea to preprogram simple commands into the servitor, such as „return”, „locate”, „view”. Ideally, the servitor is instantly retrievable, but it can be lost, disintegrate, be destroyed, lose its power source, be overtaken, become malformed, or in the worst case become a puppet, be zombified, and be redirected to attack you, the creator.

A servitor is not a magical child. A magical child is either the result of interspecies soul propagation or interbreeding with astral entities. Servitors are mental children: they can be semi-intelligent if you invest parts of your mind in them, or automatons that function like robots. With the idea that you want to observe your servitor, it is possible to connect with servitors through astral projection. If you have practiced remote viewing (visual imagination that approximates distant places to the true state as if you were seeing them with your own eyes in the same time frame), you can try to use servitors as extra eyes and see things from their perspective, calling up images both when they return and from afar. This is never a perfect representation and there can be a lot of noise in between, but what you see is what you get. In the same way, you can invest your mind in astral projection to connect to a servitor in another dimension and scan the environment with its interface or senses to translate it into sensory data that humans can understand. If you have ever owned your own servitor to fly through the violent thunderstorms of Black Earth, you should know what I mean. Well, the probability of being detected in other places is high. That’s why it’s a good idea to delegate an external masking being instead of yourself, and a servitor can be wrapped with illusions to further mask him.

As with your own soul, you can incarnate into animals, other humans, or aetheric entities and delegate your spirit, soul, or synthetic creations to sense, control, bind, etc. the target in question. The same is true for a servitor that will incarnate, possess a medium or a particular entity and takes possession of it. You must understand that there is a great difference between a daimon or intelligence taking possession of a mortal human being and a servitor that is a rather uncomplex process that may go through several threads, but is rather cumbersome and simple in its effect.

Genius Loci at finish

Music: Jóhann Jóhannsson, Mandy OST,

LOR3L3I, Otherworldly children.

Place: Bielany District, Warsaw.

Astrological Setting (Morinus):

Methods in Magick III: Focus

Let me invite you to a great opera omnia. As you read this narrative, allow yourself to expand your perspective to the vastness of the wasteland of the universe, and then focus on individual small examples, for example, a rose unfurling petals in a garden. Please read manifested words as images, concepts, ideas in a magical language that you can invent for yourself, visualized symbols, images, signs, sigils, paintings, photographs. Use your imagination to conjure great landscapes of ideas that are not mere fantasy, but are meant to bridge the land of imaginations with that of platonic ideas. My task is to discipline and order your imagination along this path. I hope you are ready. Let us begin.

In an ideal state, volition moves from action, motive, desire to vision, and vision is realized by action, action produces effects that are solid, tangible or subtle, fleeting. There are three modes here: active volition, which emerges from the illusion of the self-constituting personhood, passive volition, which is a form of reverse mysticism, for after receiving an inspiration, one creates; and joint volition, in which two or more threads converge and create together.

Each event is a flash of energy in a co-dependent, co-emergent world of phenomena, a sequence of such flashes can be called threads, while a sequence of threads is a process of reality. The grammar of these flashes, threads, processes is bound by the objective environment and syntax of physical, chemical, biological, pneumatic, metaphysical and occult laws. Moreover, they have their time, these flashes can be unique, repetitive, sequential, interrupted, occasional, continuous, cyclic, temporary, conventionally immovable or changing.

They have their duration, their beginning, their emergence, their renewal, their maintenance, their decay, their fading, their cessation, termination. I think of them as fields in a topological space that are chaotic in the sense of classical mechanics, like the behavior of the Haley comet interacting with the gravitational pull of Jupiter and Saturn.

It is important to delineate the levels of disorder and organization (entropy). Complete integrability is an maxima of order characterized by a stable and dynamically predictable inclination of the individual sequences, it is a discrete quasiperiodic spectrum. It is characterized by a low perturbation and a stable frequency of unfolding, and it can form whole groups (families) of completely integrable systems.

Under one condition, if we introduce a pertubation, the integrability is destroyed. In Kolmogorov-Arnold-Moser integrability, the degree of disorder is non-zero, the sequences can survive a weak perturbation, while they can be easily deformed, yet they remain continuous and impermeable to other processes. If destroyed by perturbation, it can form another structure.

In complete chaos it can extend over the whole phase space, the events are continuous, but to find a typical sequence is complicated, it loses its physical meaning. We can still try to apply maps and models to describe the statistical properties of such an unstable inclination.

A typical perturbation can lead to both regular and chaotic motions. Renormalization time is a process in which a chaotic system bounces from one statistically describable state to another, and the process in between is significant but difficult to capture.

When assessing the patterns of energy flashes (events), scaling is equally important. When we speak of Ursa Major, we do not confuse a bear, an animal, with the constellation of stars. Not only are they not the same entities, either in name, abstraction, scaling, category, or semantics, but they have a completely different makeup, physically, biologically, etc. Such confusion is, counter-intuitively, a very common mistake when people understand, speak and perceive any cognitive entity that either overlaps, is deflated or inflated with given phenotypes of semantic-semiotic mappings.

In terms of scaling, we should address the discipline of optics and focus. The apperture of the lens can be compared to the ability of concentration, attention span, and determination in operations, while the lenses can be compared to the psychomagic filters and tools of the trade that allow energy to move in certain ways. Rays of light that are reflected, refracted or bent diffracted are synonymous with inspirations from the phenomenal world, the metaphysical world and the occult world. The proper lens system in the apperture is critical to the perception necessary to achieve astral effects. The Egyptians believed that Sia (perception) was of great importance to the success of any magical operation. In this sense, a magician is an artist of perception.

Training of perception is similar to training of focus. It is a method of altering consciousness through a series of gymnosophical, intellectual, spiritual, and performative actions that, in well-organized magicians, function like a control panel and can be combined into multi-threaded processing. A well- trained state should be attainable at will. Drugs usually have only a temporary effect on perception, and neither recreational nor ritual use is advised. A controlled perceptual shift in a sober state is a great tool to call upon, whether in meditation, street magic, or simultaneously with other actions such as talking, walking, or dancing. Each tool has specific conditions and dependencies under which it works.

A simple example is bilocation. One must release one’s attachment to the body image and fixed incarnation and try to look at oneself from a different perspective, as if another person were looking at us. Since the astral double and shadow follows the inclination, when these subtle bodies are developed, it will place itself where the will wants it. The standard inhibition in magic is the discouraging fact that „nothing happens” or „we feel nothing”. Every tool takes time and training, in this case we must not only use the tool and be skilled in it, but also create and train the tool itself. So the first commitment should be to find out what tools we need and what training we need to acquire them.

To conclude this brief theoretical sketch, I must admit that in a perfect scenario the person is stable, firmly anchored in conventional reality, and does not compensate with magic for the mistakes of his life and the shortcomings of his personality. The key words are: Stability, seriousness, ethos, knowing oneself, knowing where one wants to go, astuteness, intelligence, steadfastness, perseverance, critical thinking, the key practices are: Concentration, focus, a platinum class ego and a strong sense of identity from which one can detach at will, artistry, virtuosity, ingenious devices, mastery of one’s mind and body, the physical and basic aspects are: health, care of the body and hygiene, care for one’s income, work, a good relationship with other people and no abuse through addictions, destructive passions and the like. At the Oracle of Delphi there were three commandments: Know thyself, everything in moderation, nothing in excess, E (Eta, sun symbol for the god within, the divinity without)

I hope I have provided the intelligent reader with enough clues to experiment and use their own solid tools. After all, only fools are led by the hand and nose in this business, while trying to attain mastery is a long, solitary and deeply reflective, introspective, insightful process.

Methods in Magick IV: Synergetic Projection

Each purposeful magical thought, the voces magicae, the description by execution, leaves a subtle imprint in the environment, on the objects, the bodies, the genius loci and its space, the entities, the souls, and changes the subtle worlds in a minute way. The energy follows the focus, and the fixation and the gaze increase the focus. This concentration can be focused on a single point, distributed on several subjects, or encompass everything. The more it is distributed, the more it gradually diminishes, although the training of increasing concentration on a large sphere of „ten thousand things” should gradually improve concentration on a single point, as should samadhi when all phenomena and „ten thousand things” are dropped on the spot. To explain this phenomenon, one would have to resort to optics and channel-modulated ray theory, psionics and aetheric hologram projection, i.e. the mind projects aetheric vibrations on the wave-function and gives form and synergetic qualities to the hologram, it is similar to the ancient auto-phaneia, or the self-revealing of Gods in which a manifest essence of their totality becomes visible to the Isiac, Eleusiac mystes and seer. On the other hand, a fixed gaze with a dead stare (as in witchcraft) is inferior to the fixed gaze of a potent mind that has its eyes everywhere.

The trained imagination can produce any miracle, illusion, or subtle-material object of a magician that is superimposed anywhere in the world. We can leave notes on objects, people, places, on skin, on spiritual layers, on „thin air” (I personally like to leave neon-like astral notes in the air), on souls, entities and invisible planes. They are our personal signatures that, along with the art of mnemonics, can recall information in specific detail, leave an „I was here” mark, leave signs for others, or provide information about a specific thing. We can bless, consecrate or curse and desecrate a specific area, place, person, object, etc. I will devote a separate chapter to the making and programming of artifacts, talismans, rings, amulets, scrying stones, black mirrors, etc. With personal effort and with the help of higher deities, middle intelligences and benevolent and malevolent beings.

Any physical object can be charged with corrupted energy, be it the clothes we wear and the median of our emotional and intellectual states associated with our „second skin”, be it our body and the resulting posthumous corpse that can have properties that affect us, be it a magical armor and the body of the gods as the carrier of our spirit, be it a tattoo programmed and ritualized with a magical intention on a living person. They work with analogia entiis and not with similia similibus or sympathetic magic.

Sympathetic magic is rather crude and ineffective. To find an analogy and similarity of being, an inner law must be grasped by both, and moreover, proportions and ratios must be synchronized for a given operation and moment. It is not enough to create a voodoo doll of an enemy, it must be properly constructed on the psychomagic level: to bind the right target; to hit the target; to hit the right target where it pleases us, etc. Otherwise, we either resort to ineffective actions, harm ourselves, or inflict harm on a random person. Either way, our intent can often be carried out by a malevolent entity or disarmed by a protective entity, which I will call a co-traveler to our and other magical actions.

We can construct sigils from scratch (sigils), perform various ciphering and masking operations on a sigil, or use visual permutations, glitching, and noise to apply computational „demonology,” e.g., take a chaotic oscillator circuit drawing and convert the graphic drawing into sound, then convert the sound into numerical values and bifurcate further. The question of whether it loses its original value and transforms into something else lies in the art of keying, i.e. finding the right patterns in the aetheric realms affected by the translation of mechanical and digital signals from electronic devices into astral causal chains. It is very similar to the art of naturalistic magic, which I prefer as a biomant, but on additional „tech drugs”. For naturalistic magic is more effective in high magic and anything pneumatic, while computer magic is more effective in low magic and cyber magic, such as succubae that harvest sexual energy of others and are connected to pornographic exciters, or cause disruptions in information systems. The latter is more effective in the world of manipulating low desires, dreams and hunger, so the world at large of today, the former arts, high magic is a voice of dissent and liberation of anarchs from modern chaos. In fact, in this way, the gods favor the Anarchs, who would be priest-mages in the past, over the priest-theologians of the present, who would be a slime pit of foul gibberish in the old days.

The noise in the etheric realm is a definite obstacle to getting a meaningful picture and performing the necessary operations. There are many operators and just as many astral background noises generated by the living and the subtle. The art of capturing a pattern and amplifying it to create an effect is an art in itself. As an officer from CIA said in the 1950s when hiring black magicians for dark operations, „Magic sometimes works, radionics always works.” Therefore, instead of relying on random hits, some agencies have resorted to technical support, developing computerized psionic cybernetics, psychotronics, regular network-based psychological warfare and social engineering, etc. As for the unhired non-whores, un-prostituted lone wolves, „pirates, invaders, and other insubordinate antichrists,” less sophisticated techniques must be developed to survive and pursue their own goals.

Methods in Magick V: Calling and Receiving

From the Chaldean oracles of Julian the Theurgist comes the famous phrase: „Call and you shall receive.” What does this verse mean? Is it about getting what we want on a whim? Or is it about calling to perfect ourselves, to elevate ourselves to divinity after receiving the right measure, the right portion of a daimonic essence that will transform us? Is it to lag behind and pray for whimsical things with empty words, or is it to burn out passion in great works and become as impassionate and objective as the deities in great wisdom and arete?

Every call begins with a sending, etymologically this word is related to sowing in the field, in fact a call is a saturnine sowing, because what we want to collect with our scythe is what we sow, a good agricultural professional knows how to take care of his crops, not to spoil or tire the earth, not to abuse the earth, how to take care of the seeds, how to watch the grain grow, how to protect it from spoiling and how to harvest it at the right time, how to preserve the crops, what to share, what to eat, what to sell and how to distribute it so that it lasts for the next years.

Similarly, we do not appeal to the air or to anyone who will listen, but use human logoi to direct the signal to a specific request. The best petitions are selfless, genuine, natural, coming from the depths of the spirit, soul, mind and heart in unison, made in great reverence, poetic rapture, passionate despair, lamentation, hatred and sorrow. The void ones are dull, empty, mere words, superficial.

The strength of human logoi depends on the intensity of the beholder, but their wisdom belongs to moderation and balance. No good gods will refuse a curse or a blessing for a man shattered by fate and plunged from nobility into a great abyss of broken existence, where the soul dances sadly from the ocean of the abyss to the highest of the stars.

The ethereal world may have eyes and ears, whispers, cries and silent thoughts are perceived. Woe to the child of the abyss who returns with a voice thundering through the ethereal worlds, mad or unwise, everything dirty, great, vicious and virtuous is heard.

It is written in the Book of Changes that the words of a wise man still meet with approval 10,000 miles away, while those of a vicious man break off at the end of his tongue. The earth is full of gossip, most of it unwise.

If you want to attract the great ones, you must develop your greatness, otherwise the small ones will listen to you. A monument of life testifies to deep experience, from it words follow the song of the theme, the song follows the beauty, the poetry follows the rapture, herein lies the secret of greatness, that it rises above ordinary people and the wise man follows a mountain which he incorporates little by little. The a priori conditions follow the a posteriori, not vice versa.

The call may be a silent thought addressed to a select audience, or it may be sent to anyone who can receive it over the „radio nowhere.” It can be a cosmic cry that crawls out of the throat in great pain, a poetic wisdom, a gnosis arretos painted with perfect emptiness.

It can be a summons, evocation, banishment, exorcism, an incantation. There are two modalities here: either you create with your voice, you co-create, you co-inspire, you spread ideas and inspirations that enter the noosphere and are distributed in the aethyrs, that is active ceremonial magic „Here are the dragons”.

The other action is supplication, typical of prayers, but prayer is something for the unskilled. A magician should know what he wants to receive, know the scope of the reception and have wisdom and discernment to know what he needs. The Hermetic planetary path begins with working with the Earth spirits, then with the Sun spirits, then with the Moon spirits, the Mercury spirits, the Venus spirits, the Mars spirits, the Jupiter spirits and the Saturnian-Uranian intelligencers in the Egyptian-Hellenic and Chaldean framework.

Knowledge of astrology and the nature of the archons and intelligencers of these planets is of great value, because in Gnostic Hellenism the archons (rulers, the totality of the nature of a particular planet, the autophaneic essence of a planetary nature) were simply a way of testing whether you could absorb the qualities of the planet without being psychomagically torn to pieces. It is not a mere fairy tale, for the intelligencers should be objectified as independent spirits, not as mere archetypes of which there are myriads and who willingly teach the willing and prepared.

If, for example, we want to develop martial prowess, sagacity, and strength of heart, work with Mars when it comes to exquisite beauty of soul adornment and loving ideas, with Venus when it comes to divine communication, the gift of writing, and speed in the transmission of ideas, with Mercury, if with truth, honesty, justice, lion-like pride — with the Sun, if with delightful sanctity, bliss, calm and easy moderation — with the Moon, if with royal, noble, cultured and civilized qualities — with Jupiter, if with imperial, wise, philosophical qualities — with Saturn. This is a flawed enumeration, but you will grasp it immediately when you begin your work. There is a danger that you will encounter the chthonic aspects of the planets, the key word here is enantiodromia, for they all have their own „hells” or spheres of torment for the little human souls, but there are more things that you can gain from the treasury of Helios, and the gods bestow gifts of inspiration, muses of ingenious breakthrough, even on the ignorant.

There are grimoires with seals that operate with traditions, but these are delicate, there were encyclopedically inclined magicians who called entities only not to bring down their seals, if they managed to win them over to the operation, there are many charlatans who try to emulate them. Therefore, from experience, it is better to make calls in a standard — and safe — operation when the planet is above the horizon, in exaltation, in daylight, possibly the heliacal rising of the planets in the morning is optimal. Planets have their greatest strength when they are seen, intelligencers are called with greater certainty when they are visible. Nocturnal work, melancholically inclined is of deeper value, as stars have their greater effects when one finds himself in the cosmic cavern.

If you have high intelligence, an open mind and critical judgment, ask for wise things and you will share in the gifts and watch them unfold, over days, weeks, months and years. If you feel discouraged, work on your shape and form, meet the gods halfway. At worst, nothing will happen, but you will gain excellence and artistry, at best you will be helped to stand out as a great person, even louts have been transformed in this way into great orators, skillful rhetors.

Do not hesitate, call often, strengthen the sacred bond, consolidate the ties with the intelligent, until — if fate wills it — they will raise your spirit to the stars. If you ask for insignificant or worldly things, be careful from which corner the answer comes, you can receive them, but only to promote the will of another, these things you can still receive if the fate is right, but not as a goal in itself, but as a by-product of the above operations. It is a joy to see a great man who has rich possessions, power and dominion, fame and nobility, not losing an inch of his being and reverence for men and the gods. It is a pathetic spectacle to watch wretches acquire with the same perishable things through inheritance, fraud, injustice and base methods. So, be forewarned, go!

Methods in Magick VI: Approaches

That the God is no less philosopher than he is prophet appeared to all to come out directly from the exposition which Ammonius gives us of each of his names. He is „Pythian” (The Inquirer) to those who are beginning to learn and to inquire; „Delian” (The Clear One) and „Phanaean” to those who are already getting something clear and a glimmering of the truth; „Ismenian” (The Knowing) to those who possess the knowledge; „Leschenorian” (God of Discourse) when they are in active enjoyment of dialectical and philosophic intercourse. „Now since,” he continued, „Philosophy embraces inquiry, wonder, and doubt, it seems natural that most of the things relating to the God should have been hidden away in riddles, and should require some account of their purpose, and an explanation of the cause. For instance, in the case of the undying fire, why the only woods used here are pine for burning and laurel for fumigation; again, why two Fates are here installed, whereas their number is everywhere else taken as three; why no woman is allowed to approach the place of the oracles; questions about the tripod, and the rest. These problems when suggested to persons not altogether wanting in reason and soul, lure them on, and challenge them to inquire, to listen, and to discuss. Look again at those inscriptions, KNOW THYSELF and NOTHING TOO MUCH; how many philosophic inquiries have they provoked! What a multitude of arguments has sprung up out of each, as from a seed! Not one of them I think is more fruitful in this way than the subject of our present inquiry.”

— Plutarch, “E” at Delphi; II; C.W. King (London: George Bell and Sons, 1889)

Each piece, or part, of the whole of nature is always merely an approximation to the complete truth, or the complete truth so far as we know it. In fact, everything we know is only some kind of approximation because we know that we do not know all the laws as yet.

— Robert Feynman, The Feynman lectures on Physics, Volume I.

Moving amidst anomalies, strange events, how not to breathe poetry into the world, this esthetic game. When others barely swim on the surface, the bold dive into the depths to shoot into the unknown space above infinite oceans. Courage, boldness! This world is for the intrepid, where others barely stepped, some of us crossed the deserts to find eerie oases when divinity meets this world, where chaos triumphs and our dust stands like an emperor over this world, until time does not erase us and a senile age of dementia will not triumph over genius — this invincible spirit!

Because of the complexity of the systems we can boldly assume that the results of magic are never certain, but only potential, they are not objective, but interrelated. In a given internally coherent system, these potentials can arise when they encounter others. Like a Venn diagram, they are intelligible, but to an extent bound by dynamic, often unpredictable laws — this picture is never static.

We have to be honest, we can not prove the effects of magic, we can not be bothered with effects to prove, and that would be foolish. Some attribute its wealth to industry, others to magical operations, but it is the rational, skeptical and reasonable that should be considered between force circumstances, personal efforts and possibilities. Magic, as a subtle art, can be evaluated either subjectively or intersubjectively. Most magical phenomena cannot be grasped by a linear mind, and the obvious, crude occurrences of insight rarely stabilize to be repeated, hence their non-reproducibility.

It is a delicate art that requires profundity and rigor. It resembles the world of watchmakers or artisans who make porcelain, the delicate art that can arch sublimity, subtlety and storms of black fire in this art. It is a dangerous art that mixes with the invisible worlds, often exposing our minds to combustible, dissociative, psychotic interactions, to quote Confucius, „Keep spirits and gods at a distance,” but respect them first and foremost. It is an art that requires close exploration of the territory in which one is acting. It is a determined step of a blind man over an empty abyss to set his foot on an invisible bridge, and yet we walk as if on solid ground, knowing where we are going and how to avoid the obstacles. We can extract parts of the general laws of magical working, keeping in mind that they are dynamic laws, with many variables and laws that interact and can cancel, accumulate and complement each other.

A versatile magician approaches his activities apophatically, with reason, skepticism and yet positive affirmation, relying on the thyrsus when something works as it should. It is a person who has an infinite arsenal of „I can” but knows that he is operating within a system of limits of phenomena and physical and occult laws that prevent certain actions and limit delusions of grandeur, inflation, idiocy. Such a person knows that regardless of whether his actions produce results, he acts continuously — without stubbornly dwelling on false assumptions, but correcting them and constantly evolving. A magician experiments and gains experience until he skillfully trains operational techniques that prove effective in „winning” the other side to his vision.

The point of understanding is to discover what kind of actions lead to significant effects. The field of action for rituals, prana, ceremonies, meditations, musings, contemplations is the phantastikon of the noema. The effects are always limited by what has been judged superficial, meaningless or ineffective. Often people may wander through the deserts all their lives, often they may dwell in Platonic caves, this is one of the reasons why cognitions and magic are relegated to the phantasms of human imagination, at best to infantile phantasms, from where all approaches and efforts of education are abandoned not even halfway, but before they really begin.

Consciousness and perception are the field of operation of magic, phenomena and illusions are its substance, but they are only a means to achieve goals. The attainment of siddhis or helpful means for their own sake is meaningless unless they are a vehicle for the soul to attain greatness, surpass its own condition, overcome inadequacies, and unite with supernatural essences. It is not a consciousness reduced to psychological effects on one’s mind, or a training in neurodivergence, but it interacts with one’s modalities, tastes, possibilities and realities. It influences the soul, the mind and the hearts, inspiring ideas and working from behind to foster visions of wonder in people.

Magic is a wise art of perceiving the effects produced in the world of causality in such a way that we philtre out the true patterns of the workings of the magical process by excluding cognitive distortions, fallacies, deceptions, blinding illusions, charlatanry, self-deception, Excluding obscuration — this is a skill of critical thinking and discernment, both in the world and, most importantly, in our own selves, and the greatest deceivers are those who are in a fortress of illusions and delusions — like madmen.

What is a clear, precise, strategic and tactical insight into emergent co-dependent causality is also a commitment, a commitment to spinning one’s own networks of causal patterns while preserving one’s own perception, sense and reason, ideally detached from the sea of phenomena, passionate, striving for metaphysical objectivity, observing one’s own mental processes, mastering perception and cognitive-emotional processes in great balance.

Methods in Magick VII: Scrying, Consecration, Artifact Creation

Have you ever dreamed of creating your own talisman, amulet, or other artifact that performs its function as desired? We know them mostly from games and movies, but it is pop culture that took inspiration from the real things and turned them into consumer fetishes, not the other way around. I would like to share with you some methods that I have used with relative success. I detest charlatans who sell such things to others, they have no value, or at best you have an uncontrollable entity or a messed up focus of the creator of such things. Procure your own best, either high quality jewelry (which does not have to be expensive as long as the materials are right), or make it yourself. Avoid used things unless you know something about the owner. A grandmother’s ring or jewelry kept in the family is useful, but you are also working with the owner’s energy. Personally, I prefer to order items and catharsise them properly before consecration.

The law is that of synthesis, i.e., correlation of the correct, compatible or complementary dimensional frequency or higher capable of redirecting the entity or energy. The same law applies to excorcisms, about which I will write a separate chapter later. Hence, the correlation of an external entity greater than or similar to the overwhelmed, trapped entity to command it. Another methord is to change the „riverbed” so that the focus directs the entity or energy into the given object. Nature likes to hide, but the notion that „nature hates contradictions” does not apply to the subtle world. Sometimes two opposite polarities can try to magnetize each other, that is, the nature that goes against your innate qualities and ethos can force your mind, emotions and soul to do the same. Especially, if it is envious and jealous, it must try to reflect in you. A contradictory nature oft cannot tolerate superiority, and superiority is defeated by making us similar to the antagonist and making us inferior on its own ground, according to its own rules. Similarly, followers of exclusive religions have to convert others. They abhor the idea that they could be wrong and want everyone to be the same to compensate for their own ineptness to be anything other than a blindfaithed person. Similarly, a homosexual turned tyrant would want everyone to be homosexual in their narcissism that contradicts nature. Laws to destroy excesses and superficialities should be based on the center, on reasonable grounds. Bigotry or extremism of any kind should not be tolerated, least of all you want it to spread and end up affecting you and those close to you. What breaks you absorbs you, you have to fight upright and stand your ground, otherwise you are not like a strong mortal, but depending on how many persons or entities will try to lure you into theirs, you may end up as a spineless, unstable, hysterical, psychotic, crazy idiot or a scripted extension of another’s will. Know yourself! Perfect yourself in wise, responsible individuation!

Consecration was a process of integration into the divine realm by the will of the gods or men themselves. „Consecrated objects were believed to be either divine property or to be in some relationship with God, thus sharing in His supernatural substance and energy” (Thesaurus Cultus et Rituum Antiquorum). Consecration was a transfer of the object into the realm of the deities, for res sacra, dedication are something else, the act was similar to the offering of objects to the divine and the transfer from the profane (touched by men) to the sacred (belonging to the divine).

We can consecrate objects with our own soul by using the prana focus and programming them with intentions according to the syntax of creating servitors. We simply create a procession (from, to) desires, wishes, intentions, motives, a syntax of intellectual-emotional, purely intellectual or purely instinctive vasanized (ethos-influenced) prana and endow it with the object of choice. There are middlepersons of this process, for some external currents, streams, and entities may interact with the process, accidentally or intentionally, to enhance our will, thwart it, or turn it completely against the original intent. One can work directly with such entities to amplify a blessed or cursed object, depending on the purpose. How is it blessed or cursed? Think of it as a set of instructions that set in motion scripts and processes that are read from the „other side” and have their own qualities. A hateful Mars war talisman worn by an unstable sensitive may cause acute anxiety symptoms or random outbursts of manic behavior in public and cause nasty synchronicities. Moreover, the wearer of such a talisman may combine the energies of his own energy network, soul and mind complexes, and thus be amplified or abused by multiple entities from the other side. In the city we never work in the void, we cannot afford to create impenetrable vaults as in Lhag Thog traditions in Tibet. People carry around a lot of mental garbage, stress, frustration, destructive passions and emotions, nervousness, anxiety, so stabilizing one’s mind is extremely important. Entities can bless or curse certain objects out of their own will.

I once consecrated a Saturnine onyx dodecahedron embedded in silver in the burning fire of the Sun and an angeli bonum, a good lady of the other side appeared and kissed it for a blessing. More advanced techniques required study of planetary natures, horary astrology (with reserve), and ceremonial magic, the sigils and seals of particular entities and traditions. The laws and rules of „drawing down the moon” are similar.

The other part is clairvoyance, which almost always involves the capture of an entity or an image of it for preconceived purposes. The nature of the objects used for such purposes, such as the structure of crystals and mirrors and their chemical properties that resonate with a particular dimension, are often found in magical correspondences, but insofar as they are useful, never trust them. After all, they are made by humans and it is a gamble that they will not resist the allure of inaccuracy or downright fantasy and imprecision because they want to accomplish it. For example, John Dee’s Enochian Tablet is not properly deciphered because people forgot that there is a letter Th „Thof” in the Elizabethan alphabet, which messes up the whole gematric cipher used by today’s ceremonial magicians working in this tradition. Another example is Sir Isaac Newton, who claimed to have deciphered the Tabula Smaragdina Hermetis. He did not know the language and interpreted it poetically, whereas we now know that it was written in Samarian, a Semitic alphabet, in about the 7th to 6th centuries before modern times, and that it was a curse tablet intended to destroy Egypt. Always test things, you can start with correspondences, but do not be blind.

Scrying is not only a means of imprisonment, divination (e.g. when a being is scried into a black mirror), but also of preservation — of memories, of scenes, magickal knowledge etc. It can also provide a shelter for spirits that are not imprisoned, but can stay in the objects and leave them at will. In this case it is similar to bionic statues and objects where a deity inhabits an image in self-manifestation, it is present and inhabits the statue or withdraws its essence and the object becomes desacralized, i.e. normal, profane.

Powerful artifacts attract attention. I once ordered a lapis lazuli stone embedded in pure silver and consecrated it with sacra drakontes, Aesculapian currents to protect it from malevolent influence. I was safely protected, but the amount of malevolent entities and less friendly shadows gathering around my person and taking possession of random people was tiring, so I threw the ring away into a public WC. Gods be merciful to the person who will find it. Sometimes it is better to use more subtle methods or magically go „naked” and without armor, this hardens the mind and after a while gains the respect of the other side. Malice and strength that torment you and cannot defeat you, may be won over with patience — dharmic methods. As long as it does not break your nature, you can call it a respectful achievement. But protection, even subtle apotropaic rituals and objects are better in this regard.

Methods in Magick VIII: Vehicle of Heathenism: Homoiosis Theo, Theion Ergon

Extracting a pattern from the living universe in its magnificent form, taking it up and expressing it, turns a fragment of the world-soul into a phenomenal act manifested in the generative world of matter. Between the great divine and terrestrial labours there are manifold mediums that hold the Hecatean keys of perception, consciousness, and transformation of the animalistic human soul into an astralistic pneuma. Hierarchies and boundary points are merely a model of something complete to make it more tangible to human symbolic-systemic thought. Gods do not contradict nature, they make it their own. By invoking a power, an idea, a force, a god or goddess, we seek to lease their power to our ethos, our daimon, to impress upon our soul an ability, an idea, a potency. The only goal is to transform ourselves into something that agrees with the power we invoke. „What we eat is what we become”, this refers to all kinds of food, aesthetic, intellectual, physical, soulful, magical, performative, artistic, political, social and so on.

To perform this operation, we need a point of reference, a coordinate system for events and insights, a guide for orientation and arete, clearly — we need a map that we have acquired through experience, knowledge and life. The map is a projection of our daimon and it sets the plan for our further development, it unfolds along the way. How are we to proceed without clues? How are we to transform without knowing what we want to become, except through automatisms that pull us into destinies and events like puppets on the strings of emotions, desires and rash decisions, directing our time and effort in the wrong quarter? Sometimes I sketch schemes at various points in life to reevaluate my path, reflect on it, and recall long-forgotten memories, sensations, dreams, insights, visions, events, emotions, and feelings.

First, we need an object to inspire us, and like mystics, we make ourselves receptive to what it has to convey. Every object has its perspective, and as an Aghori knows, even faeces, blood, and decaying cadavers have something to teach us-to take an extreme example. This means that if we want to work with the solar energies, we must become the sun in trance, in performance, in meditation, in contemplation. When I close my eyes and stare at the sun for a brief moment (with my eyes closed, otherwise you will be blind for the rest of your life), I am exchanging perspective and intelligence with an object that physics considers a rather volatile but „inanimate” object. Its intelligence is hyperionic in hypostasis, that is, interpreted by the intelligible, intellectual apparatus of man, it is superbly alive, superbly divine, and supremely fierce and majestic, standing as a temple of truth and honesty. The reification of the sun in the figures of antiquity, be it Aion, Helios, Zervan-Akarana, is not naivety, but an attempt to allegorize the sun in order to bionize its high intellect in representative human form.

The iconoclasts hated the idea, they wanted a monotheistic, abstract God, and made short work of heathen symbols. They destroyed the balanced path between the supreme divine and a chain of mediums, symbols, forces, powers, masks of the divine in all their freedom, autonomy and unity. In Jungian terms, the introjection of the Divine as gods is wiser than a unified force, the step through the abyss is easier than with a gigantic void in front of us. Monotheism asserts that „here are men, there, beyond the void, is God.” Symbolically speaking, the mediums of the multitudes, ordered in hermetic beauty, lead steadily to divinity, not just as symbols, but as living gods — do not make them demons or archetypes, as some have tried! Even if you want to go deep into the bowels of what they are made of — you will find a void of dharmas and exclude yourself from the process of participation.

We can exchange perspective with any object to approach its perspective, to rent its essence and acquire a part of it. This is an ad hoc scenario. But what if we want the intelligence of the planets to cooperate with us and shape our minds, hearts and souls? Please note that I use the term intelligencers for spiritual entities of a certain sphere, planetary and stellar, millions and millions of spirits are waiting! Somehow I have a faint, sad impression of human souls in chains, I dare to quote William Blake:

“The millions of spirits immortal were bound in the ruins

of sulphur heaven

To wander enslaved; black, depressed in dark ignorance,

kept in awe with the whip,

To worship terrors, bred from the blood of revenge and

breath of desire,

In beastial forms, or more terrible men, till the dawn

of our peaceful morning,

Till dawn, till morning, till the breaking of clouds,

and swelling of winds, and the universal voice,

Till man raise his darkened limbs out of the caves of night,

his eyes and his heart

Expand. Where is space? Where O sun is thy dwelling?

where thy tent, O faint slumberous Moon?


— William Blake, French Revolution (1791)

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